Shloka 14
आदि पर्व — अध्याय १०६
Pāṇḍu’s Gifts, Forest Residence, and Vidura’s Marriage
ऋषिमावाहयत् सत्या यथा पूर्वमरिंदम । ततस्तेनैव विधिना महर्षिस्तामपद्यत,प्रसवका समय आनेपर कौसल्याने उसी अन्धे पुत्रको जन्म दिया। जनमेजय! तत्पश्चात् देवी सत्यवतीने अपनी दूसरी पुत्रवधूको समझा-बुझाकर गर्भाधानके लिये तैयार किया और इसके लिये पूर्ववत् महर्षि व्यासका आवाहन किया। फिर महर्षिने उसी (नियोगकी संयमपूर्ण) विधिसे देवी अम्बालिकाके साथ समागम किया। भारत! महर्षि व्यासको देखकर वह भी कान्तिहीन तथा पाण्डुवर्णकी-सी हो गयी
ṛṣim āvāhayat satyā yathā pūrvam ariṃdama | tatas tenaiva vidhinā maharṣis tām apadyata ||
Vaiśampāyana said: “Satyavatī summoned the sage again, just as before, O subduer of foes. Then, following that very same prescribed procedure, the great ṛṣi approached her (for niyoga).”
वैशम्पायन उवाच
Educational Q&A
The passage foregrounds a dharma-based rationale for niyoga: preserving the lineage and political stability can be treated as a duty overriding personal preference. At the same time, it invites ethical reflection on how ‘duty’ can pressure vulnerable individuals, showing the Mahābhārata’s characteristic tension between social necessity and personal suffering.
Satyavatī again calls Vyāsa, as she did earlier, and Vyāsa follows the same regulated procedure to unite with the next daughter-in-law (Ambālikā) for begetting heirs. This continues the succession crisis after Vicitravīrya’s death, leading toward the births that shape the Kuru-Pāṇḍava story.